Encyclopedia of

Last Words

Last words have long been a subject of fascination for several reasons.
The person about to die is sometimes regarded as having special access to
the mysteries of death and afterlife, as well as to spirit visitors such
as angels or ancestors. There have been many observations of people close
to death apparently seeing and talking with a visitor invisible to others.
Often, though, the last words in these interactions are not audible or
intelligible to others.

The last words of the influential philosopher Georg Hegel
(1770–1831) were eagerly awaited because he was regarded as one of
the people most likely to have penetrating insights to offer. Hegel proved
a disappointment in that regard. Instead of addressing cosmic issues, he
complained about the fact that so few people really understood his
writings and even fewer understood him as an individual. The expectation
that last words will provide insight and enlightenment seems to be more
frequently fulfilled in literature, drama, and cinema than in real-life
circumstances.

Another common belief is that the dying person will speak the truth about
difficult matters either because there is nothing to lose by doing so or
because these disclosures will dissolve a burden of stress and guilt. An
example is the Ku Klux Klan member who confessed on his deathbed that he
had been responsible for church bombings that took place almost forty
years prior to his death.

A related expectation is that people on the verge of death will either
affirm or alter their guiding beliefs and values. American patriot Nathan
Hale's words, "I regret that I have but one life to give for
my country" as he awaited execution by the British for espionage,
is a well-known example of affirmation. Reports of atheists or agnostics
embracing religious faith in their last hours are examples of exchanging
one set of beliefs for another on their deathbed. Many of the conversion
reports have been fallacious. Naturalist Charles Darwin, for example, was
rumored to have disavowed his theory of evolution in favor of traditional
religious faith. This widely disseminated report served the interests of
those who opposed the penetration of science into religious belief. It was
soon discovered, however, that the "witness" had never seen
Darwin on his deathbed or at any time near the end of his life.

Still another belief is that people will die "in charader,"
saying words that do not necessarily have universal significance but that
are consistent with their individual personalities. For example, an adult
daughter recalls that she tucked her dying father into bed and kissed him
on the forehead before leaving the room. While performing these simple
actions she was reminded of how her father had so often done the same for
her in childhood: "I was embarrassed when I heard myself say,
'Sleep tight,' but he smiled and said, 'Don't
let the bedbugs bite!'" Those were the last words anybody
heard from him. The daughter's interpretation was that her father
was being himself and saying his farewell in a way that affirmed the
lifelong bonds of love between them.

A person's last words may also be treasured by family and friends
even if there is nothing
remarkable in their substance—these words will be remembered
because they were the last. An eighteenth century French
socialite's last words differed from the aged father's but
were consistent with her personality. Madame Martel de Fontaine had long
celebrated the pleasures of romantic love. She declared to her bedside
companions, "My consolation at this hour: I am sure that somewhere
in the world, someone is making love."

Diversity of Last Words

Diversity of last words is illustrated by the statements given above.
Within this diversity, however, there are many examples of people trying
to come to terms with their hopes, fears, and doubts at the last moment.
Madame Martel de Fontaine celebrated the pleasures of romantic love that
would continue to flourish although no longer for her. Today this would be
considered a form of symbolic immortality that might serve to moderate the
sorrow of separating from one's life on the earth. Voltaire, one of
Madame de Fontaine's intimate friends, was on his deathbed in 1778
when flames flared up from the nearby oil lamp. Responding with his quick
wit, the famed author and dramatist exclaimed, "What—the
flames already?" Not a religious person, Voltaire deftly
acknowledged the possibility of damnation while at the same time offering
himself the saving grace of humor.

Increase Mather and his son Cotton were among the most illustrious people
of Colonial New England. The father's passionate sermons affirmed
Christian faith and inspired his congregation through difficult times. He
was a pillar of strength and belief. When death was close, however, Mather
did not express the same joyful anticipation he had demonstrated in the
pulpit. Cotton saw his father suffer in "
Fear and Trembling,
lest he be
Deceived at the Last
" (Standard 1977, pp. 79–80). He was assailed by doubts:
Despite all his good intentions and good works, perhaps he had allowed
himself somehow to be deceived by the devil and was therefore on the verge
of damnation rather than salvation. Mather's anxious final words
seem to be at odds with his many public statements, but he doubted only
his own personal fate, not his basic Christian faith. "Soul
searching" is a familiar phrase that is especially apt for people
who are keenly aware of their impending death and have issues of faith and
doubt, and hope and fear, to resolve.

Most discussions of last words assume a mental state of clarity near the
time of death. Dutch Schultz was one of the most vicious gangsters during
the years when bootlegging liquor was a highly profitable criminal
enterprise—even other professional gangsters considered him to be
excessively wild and dangerous. Dying of bullet wounds, Schultz did not
relate directly to his impending death but instead relived a variety of
scenes in which he acted out bits of his everyday personality. His last
words reflected this mental fragmentation: "Shut up, you got a big
mouth! Henry, Max, come over here . . . French Canadian bean soup ... I
want to pay. Let them leave me alone." Schultz might have been
struggling for resolution in his final moments, but the stresses and
dysfunctions associated with the dying process can prevent the expression
of coherent thoughts.

The distinction between coherent and incoherent statements is sometimes
blurred, however. A person close to death might speak in a coded or
symbolic manner, when meaning remains a matter of conjecture. One woman,
for example, spoke of her cruise to Bermuda: "I have the tickets
here some place, the tickets." She had been aware of her impending
death, but also had occasionally surprised visitors with her talk of going
on a long cruise. Were her last words confused, evasive—or a subtle
way of speaking about her departure? An aged resident in a long-term care
facility suddenly wanted to tell everybody about the need to dig an eighth
grave. He died unexpectedly and only later was it discovered that he had
been the only survivor among eight siblings. His seemingly confused
statement now seemed to represent a sense of returning to the family
circle and completing their stay on the earth.

The Importance of Last Words

The perceived significance of last words depends as much on cultural
expectations as it does on individual circumstances. The final moment may
be seen as that instant in which life and death both exercise their claims
and, therefore, a parting message can have unique value. There is a
tradition within Buddhist and Hindu belief systems in which a person
approaching death is expected to offer a meaningful farewell statement.
This tradition has been especially compelling for Zen masters whose
students and friends await the final words of
wisdom. For more than a thousand years it has been customary that Zen
masters spontaneously compose and recite a poem with their last breath.
These brief poems are seldom pious or sentimental, nor do they promise a
heavenly reward. Most often these poems reflect on dying as part of
nature's mysterious transformations. It is not unusual for the
parting message to be flavored with tart humor and cautions against taking
any system of belief too seriously. The idea of acceptance—both of
life and death—is frequently paramount. For example, Zen scholar
Sushila Blackman tells of a Zen master who was sitting in meditation with
his students when he immediately said:

I am at one with this and only this.
You, my disciples,
Uphold it firmly.
Now I can breathe my last.
And he did.
(Blackman 1997, p. 93)

In Western culture the most fervent attention to last words has occurred
within the tradition of deathbed salvation scenes. Here was the final
opportunity to repent sins and affirm faith. It was a frightening prospect
to die without the opportunity to give confession. By the same token,
priests felt they had to make every possible effort to be with the dying
person, even if it were a heretic, criminal, or inarticulate wretch.
Governmental authorities also took this obligation seriously. In
eighteenth century France, for example, physicians were required by law to
see that a confessor was summoned when the patient was near death.

Although concern for the fate of the dying person's soul was
paramount, there were other reasons for encouraging a dialogue. Perhaps
the dying person had wronged somebody years ago and now could express
regrets and ask for forgiveness. Similarly, perhaps the dying person could
let go of his or her own anger and forgive somebody for a past injustice
or disappointment.

Last words have also proved significant outside of religious
considerations. Some people have waited until the last moment to reveal
where the hidden financial assets can be found. Many others have shared
personal memories with family or intimate friends. With his frail breath,
an aged and emaciated man sang a favorite song along with his wife, strong
enough only to mouth the words. A woman, exhausted after coping with her
long illness, ordered her faithful niece to return to her own family:
"They need you, too. Your life is with your own children."
She lived another few days but had nothing more to say.

The opportunity for saying "goodbye" in one way or another
is not available to all dying people. Making such communications difficult
or impossible are circumstances such as social isolation, where the dying
person is alone or seen only occasionally and by people who are not
inclined to listen. Other situations that can make "goodbye"
difficult include the individual's own communicational and/or
cognitive deficits; pain that absorbs energy and attention, undermining
the opportunity to interact; devices that interfere with communication
(e.g., intubation); or an individual's drug-induced stupor or
confusion.

These barriers to end-of-life communication are sometimes the result of
inadequate management procedures (i.e., over or under medication or
hospital staff who are not given enough time to be with their patients).
There are no reliable data on the number of people who have a companion at
the time of death and, therefore, somebody who might listen to the last
words.

It is clear that last words can be of great importance to the person whose
life will soon end. Suicide notes, for example, are often the final
communication from a despondent and desperate person. Soldiers in
Hitler's Sixth Army, abandoned deep in Russia and under punishing
attack, knew that they were going to die soon as they wrote their
Last Letters From Stalingrad
(1961). These were messages of consolation to the wives, children, and
parents whom they knew they would never see again. Both Confederate and
Union soldiers in the U.S. Civil War also thought carefully about what
they wrote in letters, as any could be their last.

Interest in last words can have positive and negative
implications—positive because it might encourage continued contact
with dying people, and negative because of an overemphasis on the final
communication rather than sharing in the entire process.